Within Charismatic circles, there is a widely influential subset group called the New Apostolic Reformation (NAR). One of their strongly held beliefs is the necessity of submitting to an alleged “apostolic covering” or maintaining what is called “governmental alignment” to a “covering apostle.” It is alleged that failure to do so, cuts off heavenly blessing and opens the individual to spiritual dangers and demonic attacks. The Protestant forefathers must be rolling over in their graves. They gave their life’s blood to do away with the belief system that required a class of religious professionals to broker or mediate the blessings of heaven to the believer. It is beyond painful to see the resurrected form of this doctrine being espoused in so-called apostolic churches and foisted under the banner of “new revelation,” “restoring apostolic covering,” and “restoring apostolic authority.” It is not new revelation. It is old heresy in a new dress.
I have been a Charismatic believer immersed in charismatic church culture beliefs, value systems, leadership modalities, and worship expressions for forty years. For thirty-five of those years I was a worship leader and “pastor” in a variety of charismatic constructs. Our train has jumped the track, there are fatalities all around, and prominent charismatic leaders seem to want to keep tooting the whistle and playing engineer. The carnage must stop.
I had the privilege of doing a podcast interview with my friend Loren Rosser concerning my new book. Part One of the podcast is available here:
The Kindle version of the book is available here:
Soft cover should be available in October 2015.
Recently, I had the privilege of spending an hour and a half in the manifest presence of God. What made the experience so unique is all the things that many of those reading this have been conditioned to believe are necessary for such a thing to occur in a meeting (a good crowd, prolonged praise and worship, sermon/ministry of the “word,” prayer, altar call, heart wrenching repentance, whatever, were all absent. How can that be possible?
How should we fund ministry efforts (local and trans-local) in the kingdom of Jesus Christ, in a new covenant, grace-based, non-coercive way in community? On the one hand there’s the way we’ve been doing it for centuries, that I hope to have convinced you in this book is at least lacking if not utterly broken: tithe to an impersonal institution to support a professional class of full-time clergy who are the real “ministers.” On the other hand, there are the more reactionary elements who believe that no individual, under any circumstance, should be compensated in preference over an another, as we are all equal as “ministers”–the gift of hospitality is as worthy of compensation as preaching and teaching.
You do not have to be a member of the family of God for long, before you will be exposed to one of the major divides in doctrine and practice among believers: the division over the continuation of all the gifts of the Spirit, and all the gifts of Ephesians 4:11-13 until the return of the Lord. This blog is the first in a series that examines the implications of the full humanity of our Lord on charismatic issues, and many other foundational facets of the gospel. There is much at stake.
I have been a lifelong charismatic believer. This is declarative, confessional, repentant, and pejorative all at once. I have given my life for the issue of continuation of all the gifts of the Spirit, and the Eph. 4:11 ministries. However, the adjective “charismatic” has a lot of unfortunate baggage because of the debris it has accumulated over forty years of use.
To my fellows: There is a reason 1 Cor. 13 is between 12 and 14. Love without power is impotent piety. Jehovah’s Witnesses can be “loving” after a sort. We are supposed to be able to deliver something of a foretaste of a quality of existence that others cannot. Power without love is utilitarian. People become commodities for an expression of a phenomenon, rather than the phenomenon serving people. It does not have to be an either or matter, rather, both and: power contextualized and administered in, through, and by love.
I am very suspicious of many anecdotal tales of miracles. I believe in the modern day manifestation of miracles. I have seen miracles with my own eyes and I have been a participator in some cases. HOWEVER, I do not believe that the cause of Jesus and His kingdom is helped by inflated, inaccurate, sketchy, “show time,” and overtly fraudulent claims to the miraculous. If anyone cares, I can personally connect you with the individual involved in the following true story of a miracle of radical grace, who can verify it.
Anyone can wax eloquent about what could, or should be, versus what currently “is.” Idealism without action is a delusional dead end. Preachers, teachers, prophetic types, “apostolic visionaries,” dreamers, philosophers–whatever your language tradition might call them–are particularly vulnerable to irrelevant idealism. It is better to incarnate imperfection, than to romanticize about a never-seen ideal. Jesus can do a lot with folks who will simply “get to it” imperfectly, rather than “talk about it” ideally.
There are only six mentions of the presence of the Lord in the new testament, and none of them have anything to do with praise and worship. When I discovered this, I was shocked, as I had been trained to believe the two were intimately connected. How the change from the old to the new covenant affects our understanding and experience of the presence of the Lord, is not well understood. What follows is a condensed and simplified compilation of the distinctions between the two covenants as it relates to the Lord’s manifest presence. The full book Praise, Worship, and the Presence of the Lord: A Better Way to Worship is available in all formats at: www.stevecrosby.com